Basi Legani 5740 ב"ה

כדבע באתי לגני - תש"מ - Basi LeGani 5740 ב"ה Simply Chassidus – The Sefer! Coming soon from Kehos Publications… and we need your help! We’re raising $10,000 to cover the costs of editing, design, layout and more for the first volume of a four-volume set and we’re already more than 88% of the way there! Have you benefited from the Simply Chassidus series? Then donate today at www.simplychassidus.com and take part in spreading the Rebbe’s Torah! About Simply Chassidus Simply Chassidus releases one ma’amar of the Rebbe each month with English translation and commentary. Each ma’amar is divided into three sections, each of which can be learned in approximately one hour. By learning one section per week, usually on Shabbos morning, participants can finish one ma’amar per month, with time to review the ma’amar on Shabbos Mevarchim. Simply Chassidus is written by Simcha Kanter and is a project of Congregation Bnei Ruven in Chicago under the direction of Rabbi Boruch Hertz. The translation of the ma’amar was reviewed with Rabbi Fishel Oster. The ma’amar “Basi LeGani 5740” from Sefer Hamaamarim Basi LeGani Vol 1 is copyrighted by Kehot Publication Society, a division of Merkos L’inyonei Chinuch, and is reprinted here with permission. ד"ה באתי לגני 3 Section One This ma’amar was said by the Rebbe in 5740 (1980) and is based on the tenth chapter of the Frierdiker Rebbe’s ma’amar Basi L’Gani from 5710 (1950). The Frierdiker Rebbe wrote a four-part hemshech (series) of ma’amarim based on the pasuk “Basi L’Gani”, each ma’amar consisting of five chapters, for a total of 20 chapters. The Frierdiker Rebbe completed the hemshech for publication and instructed that the first part should be distributed on Yud Shvat 5710 (1950) for the yartzeit of his grandmother and provided specific days to distribute the following sections. (The second section, which concludes with chapter ten – this year’s chapter – was distributed on 13 Shvat, the yartzeit of the Frierdiker Rebbe’s mother.) On that Yud Shvat 5710, the Frierdiker Rebbe passed away, and the hemshech Basi L’Gani became his last instructions to the next generation. When the Rebbe accepted the nesi’us (leadership) one year later on Yud Shvat 5711, the Rebbe said a ma’amar (Basi L’Gani) which explained this ma’amar of the Frierdiker Rebbe. This was the first of 38 years in which the Rebbe said a Basi L’Gani ma’amar; these ma’amarim followed a twenty-year cycle of explaining each of the 20 chapters of the Frierdiker Rebbe’s ma’amar. Even though we are no longer able to hear a new ma’amar directly from the Rebbe (may we merit to hear one this year!), we continue the twenty-year cycle of learning the ma’amarim that correspond to that year’s chapter. The following pages contain a translation and explanation of the ma’amar from 5740, which corresponds to the tenth chapter (the final chapter of the second ma’amar) of the Frierdiker Rebbe’s hemshech. As is customary for these ma’amarim, the Rebbe first reviews the key points of the Frierdiker Rebbe’s ma’amar before going into a detailed 4 יו" ד שבט ה'תש" מ explanation of this year’s chapter. (Following the Rebbe’s summary of the first nine chapters, we have provided a translation of the tenth chapter of the Frierdiker Rebbe’s ma’amar to help the reader understand the Rebbe’s analysis.) The ma’amar is based on the following pasuk from Shir HaShirim (5:1) which metaphorically refers to Hashem’s relationship with the Jewish people: ב א ִתי ְל ַג ִני ֲא ֹח ִתי ַכ ל ה ,Hashem says:] I have come to my garden]" אִרי ִתי מ ֹוִרי ִעם־ ְ ב ש ִמ י my sister, [my] bride; I have gathered my א ַכ ְל ִתי ַי ְעִרי ִעם־ ִד ְב ִש י myrrh with my spice, I have eaten my sugar ש ִתי ִתי ֵיי ִני ִעם־ ֲח ל ִב י cane with my sugar, I have drunk my wine ִא ְכל ו ֵר ִעים ְשת ו with my milk. Eat, friends; drink and ְו ִש ְכר ו ד ֹו ִדים: ".become intoxicated, beloved ones באתי לגני אחותי כלה1, ומביא ע"ז כ"ק מו"ח אדמו"ר בעל ההילולא במאמרו ליום ההסתלקות וההילולא שלו, דאיתא במדרש רבה2 לגני לגנוני, למקום שהי’ עיקרי ]היינו עיקר דירתי[ בתחלה, דעיקר שכינה בתחתונים היתה, This ma’amar focuses on the term, gani (my garden). The Midrash interprets the use of the word gani (My garden) rather than gan (a garden) to indicate something that is more significant than an ordinary garden. Whereas a regular garden is a public place that anyone can enter, gani (My garden) implies a more intimate connection between this “garden” and Hashem. gani, my garden) should be) ”ג ני“ The Midrash explains that the word g’nuni), the Aramaic word for a chupah, the) ”גנוני“ interpreted as canopy which is held over a chassan and kallah at a wedding. ד"ה באתי לגני 5 רבי אמי ורבי א סי “ For example, the Gemara in Brachos (16a) says] Rebbi Ami and Rebbi Asi were) ”הוו קא קטרין ליה גננא לר׳ אלעזר fastening a chupah for Rebbi Elazar).] In addition to the fact that Hashem calls it “My garden,” the interpretation of gani (My garden) as g’nuni (My chupah) shows us that this pasuk is describing a very deep connection between Hashem and His world, similar to how the chupah is a special place for the connection between a chassan and kallah at the time of a wedding. The Midrash explains that this pasuk (“I have come to My garden…”) refers to the time when Hashem came back into His “chupah”, revealing His presence (again) in the physical world, at the time of the building of the Mishkan. Because His presence was already in the physical world when it was first created, this world already had a special intimate connection to Him (meaning, it was already His “chupah” which He is now coming back to). In the words of the Midrash, “ikar shechina b’tachtonim hai’sa” (In the beginning of creation, Hashem’s presence was revealed (His main “home” was) in the lowest world). וע"י ז’ הענינים הבלתי רצויים נסתלקה השכינה מלמטה למעלה, קוב"ה סליק לעילא ולעילא3, עד לרקיע השביעי, The sin of the Tree of Knowledge was the initial sin that resulted in the concealment of Hashem’s presence in the physical world. Additional sins of the following generations made this concealment even more intense, and eventually drove Hashem’s presence through seven stages of concealment. (In the words of the Zohar, “The Holy One, blessed be He, went up higher and higher.”) ואח"כ עמדו שבעה צדיקים והורידו את השכינה מלמעלה למטה, עד שבא משה שהוא השביעי וכל השביעין חביבין4 והורידה למטה בארץ . 6 יו" ד שבט ה'תש" מ When Avraham Avinu (the first of the tzadikim) began to serve Hashem, this process was reversed and Hashem’s presence started to become revealed again within the physical world. Avraham brought it from the seventh stage to the sixth, and this continued through six tzadikim of the next generations until Moshe (the seventh, and “all seventh ones are beloved”) came and completely reversed the concealment, revealing Hashem’s presence once again in His “chupah” (the physical world). The Frierdiker Rebbe connects this concept to another pasuk from Tehillim: ַצ ִ די ִ ֥ קים ִִֽייְר ש ו־ ֑ אֶרץ ְו ִי ְש ְ כ ֖ נ ו The righteous shall inherit the land ל ַ ֣ע ד ע ֶ ִֽלי ה : .and dwell forever in it וזהו צדיקים יירשו ארץ וישכנו לעד עלי ’5, דעבודת הצדיקים היא להשכין ולהמשיך את השכינה מלמעלה למטה, בחי’ עד )כמו שהיא בבחי’ שוכן עד מרום וקדוש( ישכינו עלי’, למטה בארץ, בעוה"ז התחתון שאין תחתון למטה ממנו. On a deeper level, this pasuk can be explained as follows: The tzadikim [which refers to every Jew, because “Your entire nation is tzadikim”] inherit “the land” [which refers to Gan Eden] because they draw down Hashem’s presence – specifically the level of “ad” [which refers to the level of sovev kol almin which is beyond creation] – in this lowest physical world (through their service of Torah and mitzvos). [Editor’s note: In Likkutei Torah the Alter Rebbe explains that the word “ad” (which can mean “forever,” “until,” or “crown”) refers to the level of sovev kol almin, a revelation of G-dliness which is not tailored to the limited capacity of the world. Since this level is above time it is represented by “forever” (the first explanation of “ad”) and our comprehension is only able to reach “until” this level (the second explanation of “ad”) – but cannot grasp this level itself. Similarly, since ד"ה באתי לגני 7 it is higher than our intellect, it can be represented by a “crown” (the third explanation of “ad”) which sits on top of the head (intellect).] והנה התחלת ההמשכה למטה שע"י משה היתה בעת מ"ת כמ"ש6 וירד הוי’ על הר סיני, אבל בקביעות7 ובגילוי הי’ זה בעשיית המשכן כמ"ש8 ועשו לי מקדש ושכנתי בתוכם. As mentioned above, Moshe Rabbeinu was the tzadik who completely reversed the concealment caused by the previous sins and revealed Hashem’s presence once again in the physical world. This process started at the time of the Giving of the Torah, as it says, “and Hashem descended on Har Sinai” (implying that His presence came “down” into the physical world).

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